Mondays are for Church History
10/7/24
Schaff, Philip. (2014). "Chapter VI. Church Discipline and Schisms." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2106-2123). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 68-73).
"§68. Decline of Discipline."
Schaff points out a decline of discipline within Christianity related to its close relationship with the state (Schaff 2014, p. 2106). Because of the legal status of Christianity, penalties for various failings tended to be administered as would violations of civil law. The death penalty might even be imposed upon a heretic. At the same time, however, discipline in general was weakened. Schaff lists a number of other times in history when the Church has tended to be very lenient. This tendency, in the fourth through sixth centuries, was pronounced in the Greek church (Schaff 2014, p. 2107), even resulting in free access of all to communion, with no role except for bishops in fencing the table. Schaff does identify several exceptions to the widespread lack of discipline, but they are the exception rather than the rule.
"§69. The Donatist Schism. External History."
After a brief bibliography, Schaff identifies the Donatist schism as the most important controversy of the period. At its heart, Schaff considers it related to differing views of discipline (Schaff 2014, p. 2110). The persecution under Diocletian pushed some to expect and even pursue martyrdom. Others would tend to make some capitulation in the interest of self preservation (Schaff 2014, p. 2111). At issue, then, was whether it was permissible for someone who had capitulated to be restored to fellowship in the church. There were also questions about the validity of ordination performed by someone who had capitulated. Donatus, elevated to be bishop of Numidia in 315, became the leader of a party which rejected bishops who were understood as having capitulated (Schaff 2014, p. 2111). Constantine urged toleration on both sides of the dispute, granting the Donatists "full liberty of faith and worship" in 321 (Schaff 2014, p. 2112). Some of the Donatist party pursued radical attempts to be arrested and persecuted, with their efforts continuing through the time of the emperor Julian the Apostate (Schaff 2014, p. 2113).
"§70. Augustine and the Donatists. Their Persecution and Extinction."
Near the end of the fourth century and beginning of the fifth century, Augustine of Hippo, who dealt with a large number of Donatists, worked to reconcile them with the Catholics (Schaff 2014, p. 2113). The controversy and Augustine's efforts at reconciliation resulted in a meeting for arbitration in Carthage in 411, attended by just under 300 bishops from each side of the controversy.
Because the judge in the matter was sympathetic to Augustine, who made the argument on behalf of the Catholics, the decision went against the Donatists (Schaff 2014, p. 2114). Donatist clergy were widely banned, and some even threatened with death. This inspired Donatists to further attempts to be condemned and persecuted. Schaff observes that the controversy finally came to an end by a "conquest of Africa by the Arian Vandals in 428" (Schaff 2014, p. 2114). Some remnants remained until the seventh century and the overthrow of North Africa by Islam (Schaff 2014, p. 2115).
"§71. Internal History of the Donatist Schism. Dogma of the Church."
An important issue raised by the Donatist controversy was the actual "doctrine of the essence of the Christian church, and, in particular, of the predicate of holiness" (Schaff 2014, p. 2115_. This pushed Augustine in his writings to attempt an articulation of the nature of both faithful and faithless people within the fellowship of the Church. Schaff notes this work serves as a continuation of the earlier work of Cyprian of Carthage. The Donatists were predisposed to remove those lacking in external holiness from the Church (Schaff 2014, p. 2116). Augustine, on the other hand, asserted a theory that the church is inherently holy and that, even though some members are lacking in personal character, the unity of the church and its churchly functions is rightly holy. Schaff notes this view has been affirmed by many different branches of Christianity. Because sinners and saints are together in the world until the final judgment they cannot be made entirely separate (Schaff 2014, p. 2118). Augustine held that the one Church contained all sorts of people. The Donatists held that the true Church was only those recognized as adequately holy.
"§72. The Roman Schism of Damasus and Ursinus."
Another schism of the Church came about between Damasus and Ursinus in Rome, partially motivated by personal ambition and partially by the Arian heresy (Schaff 2014, p. 2120). The orthodox bishop Liberius was deposed and banished, and an Arian, Felix, was elected as pope, with the consent of Constantius, in 355. Liberius embraced Arianism during his exile. After the death of Liberius, the parties of Felix and Liberius elected Damasus and Ursinus respectively for the position of pope. The controversy then resulted in a number of bloody skirmishes. Damasus ultimately retained the office.
"§73. The Meletian Schism at Antioch."
The schism at Antioch was provoked by the elevation of Meletius to bishop (Schaff 2014, p. 2121). Because Meletius had been an Arian then professed orthodoxy, both parties considered him questionable. He was eventually banished by the Arians, then briefly supported by the orthodox Christians. At issue between the groups at the time was whether the Godhead had three hypostases (the Meletians) or three prosopa (the Nicenes) (Schaff 2014, p. 2122). The schism continued until 413 or 415, when the parties were reconciled (Schaff 2014, p. 2123).